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1

UNITY, CONFESSION, POWER. SYMBOLIC COMMUNICATION IN THE TOWN OF SLANÝ IN THE 17TH CENTURY

100%
Kadeřábek J.
Mesto a dejiny
|
2017
|
vol. 6
|
issue 1
6 – 16
EN
Presented study deals with the problems of change of symbolic communication during the Counter-Reformation period in the Kingdom of Bohemia. It focuses on a micro-historical characterization of the royal town of Slaný in the 17th century which belonged to the group of significant utraquist royal towns in Bohemia but was pledged to the catholic family of Counts of Martinice.
2

IN PHILOSOPHY, THE QUESTIONS ARE MORE IMPORTANT

100%
Unger L.
Przegląd Filozoficzno-Literacki
|
2008
|
vol. 6
|
issue 2-3(20)
39-52
EN
How should an intruder among philosophers behave? Discretely, moderately. The author did not succeed in doing this. The article dedicated to Professor Barbara Skarga is long and boisterous. It contains: (a) a letter to Professor that includes ten questions, as 'in philosophy, questions are more important', (b) the 'confession' he made before the confessional in UMCS in Lublin on a similar occasion as this one, namely after he had received a beautiful 'liber amicorum' on his 85th birthday and 60th anniversary of work in journalism. The confession is the author way through life: it is the Jewish fate and family (from the hope of liberation till the exodus in 1968); it is the Polish culture, meetings with Giedroyc's 'Kultura' and Nowak's 'Free Europe'; it is 'Le Soir' and 'Gazeta Wyborcza', which is to say journalism, his place in the eye of the information storm, service to a cause of free thought and free voice. In Poland and everywhere.
3

JAZYK A KONFESIA SLOVÁKOV V CHORVÁTSKU V SÚČASNOSTI A ICH DOSAH NA MOŽNOSTI REVITALIZÁCIE

88%
Stašková M.
Slavica Slovaca
|
2016
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vol. 51
|
issue 2
131 - 146
EN
Religion reflected in the development of the Slovak minority as one of the basic elements (except language) of identity currently does not constitute an essential element of previously initiated development containing assimilative tendencies. However, a fundamental difference, which affects predominantly the middle and the older generation, has become evident in a number of factors identified through the questionnaire and our research for the benefit of the Evangelical Society in Ilok. The youngest generation still declares themselves as the members of the Slovak nation, yet this generation perceives their ethnic identity as double or increasingly solely as Croatian. We have not observed significant revitalization activities that would have tendencies to change the situation. All activities are mainly related to the retention of the status quo. Especially in the teaching model C, the existence of folklore ensembles and organizing of folklore events, sporting and social events. We are not sure, whether this state will ensure the future model, which would be sufficient for maintaining the Slovaks in Croatia at least in the position equal to the present one.
4
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Hřích světa a naše smíření

75%
Hentschel G.
Studia theologica
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2005
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vol. 7
|
issue 3
30-38
EN
The words in Rom 5,12-21 raise the following questions: Did sin come into the world only through one man? Is only the suffering of Jesus Christ relevant for the salvation of all mankind? The traditional view of original sin does not agree with the present exegesis. A couple - not a single man - did sin in Gen 3. The primeval story describes a growth of guilt, which is not inheritable from one generation to another (Ezek 18). A 'social sin' does not contradict today's experience. The Old Testament knows atonement of one's own sins by 'steadfast love' (Prov 16,6), by confession of sin (2 Sam 12,13) and by offering animals (cf. Lev 17,11). The guilt of another person can be atoned by repaying good for evil (1 Sam 24,18), by intercession (Exod 32,11-14), and by the righteousness of a small minority (Gen 18,23-32). Especially important for understanding Jesus Christ is the suffering servant, who 'was wounded for our transgressions' (Isa 53,5). St. Paul knows that his own suffering is relevant for himself (Rom 8,17; 2 Cor 4,10f.; Phil 3,10), as for others (Eph 3,13; Col 1,24; 2 Tim 2,8-10). There exists also a 'social dimension' for atonement.
5
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FROM THE BRITISH ISLES TO SOLOVETSKY MONASTERY: HOW AN IRISH PRAYER BECAME PART OF THE CHURCH SLAVONIC TRADITION

75%
Vepřek M.
Konštantínove listy
|
2023
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vol. 16
|
issue 2
3 - 13
EN
The Medieval Prayer of Confession of Sins (with the incipit Domine Deus meus omnipotens, ego humiliter te adoro) exists in Latin and Church Slavonic versions. It was written on the British Isles under Irish influence. The oldest Latin manuscript versions come from the ninth century and the prayer was known in continental Europe, especially in places connected with activities of Irish missionaries. The Church Slavonic translation most probably originated in the tenth or eleventh centuries in Bohemia and then was transfered to the East Slavonic area. Textological and philological arguments for this hypothesis are presented in the article together with characterization of the newly discovered versions of the prayer (both Latin and Church Slavonic). Especially, the second known Church Slavonic version recorded in the manuscript of the Solovetsky Monastery from the late fifteen century brings new evidence on the textual character of the prayer and modifications based on copying of the text.
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